Translation of abstract (English)

The astral sciences in South Asia do not only encompass astronomical data, but also deal with ritual, pragmatic and divinatory (horoscopic) aspects relating to human existence. The study investigates the meaning and practical relevance of specific planetary deities, the Navagraha (Skt./Nepali „Nine Graspers“), on the people in the Kathmandu Valley. It explores their importance in the astrological as well as ritual practices, concluding in an attempt to unravel underlying concepts of effectiveness. The textual sources on the Navagraha as well as their occurrence in current practice are hereby considered. The exploration of the three main religious traditions of the Kathmandu Valley, characterized as hindu-brahmanic, hindu-tantric and buddhist-tantric respectively, further allows for a comparative perspective. The study follows an ethno-indological approach, combining investigations of astrological and ritual texts with the observation of rituals, complemented by discussions with astrological and ritual specialists. The origin of the planetary deities goes back to vedic scriptures. They later became of special importance in epic-puranic hindu traditions as a component of the individual’s path towards a righteous life (dharma). They are repeatedly seen on the same level with demonic or ghostly beings which potentially harm people. In the hindu as well as the hereof inspired buddhist contexts, the aspect of pacification (santi) proves to be of special importance in Navagraha worship. Whereas the astrologers mainly recommend a specific set of rituals in order to counteract astral disorders in a horoscope, the ritual specialists may be summoned for the execution of these pacificatory rituals. An inspection of the manuals used for household and life-cycle rituals shows that pacification rituals do not provide an exclusive occasion to invoke the Navagraha. Ritual elements addressing them can be found in a variety of contexts. Depending on their function and the motivations underlying their integration, they are here distinguished into „effect-orientierted“ (reactive-curative, preventive, prospective) and „cognitive“ (integrative-cosmological, relational complementary) categories. A comparison of the three ritual traditions illustrates that several of these ritual “bricks” are not strictly context-specific and even may wander from one religious tradition to another. The final chapters concentrate on the category of reactive-curative grahasanti rituals. Characterized by a concrete motivation and goal, such rituals can be seen as interventions in times of need. They reflect locally shaped customs as well as priestly prescriptions, often combining elements of both. The fire sacrifice (homa, grahayajna) stands for the most elaborate ritual mode of grahasanti. It combines several elements of worship such as puja (worship), japa (repetitive mantra-recitation), dana (ritual gift), homa (offerings to the fire), stotra (hymn of praise). Its structure and the ritual sequences are outlined on the basis of current ritual manuals and additional explanations by priests. It becomes evident that, although classified as santi, these fire sacrifices are performed according to the patterns common for household rituals. Their pacifying character is mainly defined by the performer’s initially stated formal resolution, and it is reinforced by the worship of protecting deities. Underlying all the reactive ritual practices are concepts of effectivity which are based in and confirmed by specific world pictures. These include interactions of human and divine realms, and therefore provide explanations to account for a successful performance, but also for its failure. Woven into a religious-traditional world picture, the Navagraha appear to be one component defining happiness and suffering in human existence, and one, to be sure, that is open to ritually operated modifications. Three excurses deal with aspects relevant for the understanding of the arguments raised. They include: 1) basics for the study of Nepalese almanachs, local calendrical systems and horoscopes: 2) types of pacification rituals and their distinction from rituals for atonement (prayascitta) and manipulative ritual practices (abhicara) respectively; 3) the relation between the planetary deities and deities attributed to them, with special attention to local and tradition-bound variants in the Kathmandu Valley. The appendix includes I) textual exerpts from Navagraha manuals, II) navagrahamantras, -stotras and -prarthanas, III) epithets of the Navagraha, IV) ritually used materials relating to the Navagraha, V) a vocabulary (Newar-Nepali-Sanskrit-German) of the main ritually used materials and objects, VI) illustrations and VII) the primary and secondary literature consulted.